Luke turns his attention from the rapid and exponential growth of the early church, notably while under – and even due to – intensifying persecution, to the institution of the role of deacons and the first martyr, Stephen. Let’s take a look.
1) V1-4 – 1In those days when the number of disciples was increasing, the Grecian Jews among them complained against the Hebraic Jews because their widows were being overlooked in the daily distribution of food. 2So the Twelve gathered all the disciples together and said, “It would not be right for us to neglect the ministry of the word of God in order to wait on tables. 3Brothers, choose seven men from among you who are known to be full of the Spirit and wisdom. We will turn this responsibility over to them 4and will give our attention to prayer and the ministry of the word.”
Luke pointed out some intra-church conflict in the last chapter, when Ananias and Saphira lied to the apostles and to the Holy Spirit. In this chapter, Luke reveals some conflict of a different sort within the church, which was still made up of an entirely Jewish membership, at least in Jerusalem. But there were Grecian Jews, or cultural Jews who lived a Greek lifestyle, that had joined the fellowship of believers in Jesus, and they started complaining against the Hebraic Jews, those more strict Jews who honored their culture by living it out in opposition to the Greco-Roman world around them. The more liberal Grecian Jews noticed and complained that their widows weren’t treated as well as the widows of the more conservative faction of Jewish Christians, especially in regard to the distribution of food for the poor. In other words, it seemed that the conservative leadership was giving preferential treatment to the conservative poor over the liberal poor.
At this time, the Christian church in Jerusalem was entirely Jewish, but some of these Jewish Christians came from Greek backgrounds; they probably spoke Greek and appear to be discriminated against because of their more liberal Greek lifestyle. Other Jewish Christians came from strictly Jewish backgrounds, shunning the Greek lifestyle and speaking Hebrew or Aramaic; perhaps they were proud of their lifestyle and chose to reward those widows who lived like them. Do you understand the problem? In your church setting, what could cause such prejudicial discrimination? How can it be avoided?
The deacons would be in charge of “waiting on tables,” the more menial – but still important – tasks within the church, so that the apostles could continue to focus on prayer and preaching (“the ministry of the word”) without neglecting the seemingly lesser duties. The qualifications of the first deacons included being “full of the Spirit and wisdom.” Read Exodus 18:13-26 and compare Moses’ similar experience. What is the challenge of delegation?
2) V5-7 – 5This proposal pleased the whole group. They chose Stephen, a man full of faith and of the Holy Spirit; also Philip, Procorus, Nicanor, Timon, Parmenas, and Nicolas from Antioch, a convert to Judaism. 6They presented these men to the apostles, who prayed and laid their hands on them. 7So the word of God spread. The number of disciples in Jerusalem increased rapidly, and a large number of priests became obedient to the faith.
Luke reveals the seven appointees to be the first deacons, most notably Stephen, Philip, and Nicolas from Antioch, a convert to Judaism. First, Stephen is said to be “full of faith and of the Holy Spirit.” In the next passage, he is said to be “full of God’s grace and power” (v8). These details parallel one another, such that “full of faith” and “full of God’s grace” go together, and “full of the Holy Spirit” and “full of power” go together. Next, we are only told the name “Philip;” we will get his story in Acts 8. Finally, we are told the Nicolas from Antioch was a convert to Judaism. Interestingly, he was from Antioch, the place eventually to garner the name “Christians” for followers of Jesus. And he was a Gentile, a convert to Judaism; his sanctification must have been obvious, though he is not mentioned again in Scripture, to gain the appointment of deacon. The other four men (Procorus, Nicanor, Timon, and Parmenas) are not mentioned elsewhere either, thus nothing more can be said of them here.
Luke, according to John Calvin, mentions “priests by name, because they were for the most part enemies; …it was a wonderful work of God that some should be converted, and much more wonderful that many.”
3) V8-11 – 8Now Stephen, a man full of God’s grace and power, did great wonders and miraculous signs among the people. 9Opposition arose, however, from members of the Synagogue of the Freedmen (as it was called) – Jews of Cyrene and Alexandria as well as the provinces of Cilicia and Asia. These men began to argue with Stephen, 10but they could not stand up against his wisdom or the Spirit by whom he spoke. 11Then they secretly persuaded some men to say, “We have heard Stephen speak words of blasphemy against Moses and against God.”
Again, recall the parallel description of Stephen here in v8 and in v5. God empowered him to work miracles among the people. In spite of these signs and wonders, “opposition arose” from a certain group of Jews – Roman citizens from other regions of the Roman Empire who had come to Jerusalem to earn a living, perhaps as merchants, but who had established a synagogue for their own type, perhaps to remain distinct from other Jews, or perhaps out of persecution at the hands of other Jews (for being Romans). Why this group despised Stephen remains uncertain, “but they could not stand up against his wisdom or the Spirit by whom he spoke” (v10). The Holy Spirit accomplishes what He so desires in whom He so desires when He so desires. And these men were hardened, bearing false witness against Stephen and persuading others to join them in their accusations against him (Romans 1:32).
4) V12-15 – 12So they stirred up the people and the elders and the teachers of the law. They seized Stephen and brought him before the Sanhedrin. 13They produced false witnesses, who testified, “This fellow never stops speaking against this holy place and against the law. 14For we have heard him say that this Jesus of Nazareth will destroy this place and change the customs Moses handed down to us.” 15All who were sitting in the Sanhedrin looked intently at Stephen, and they saw that his face was like the face of an angel.
Stephen, like Jesus, had people stirred up against him, and found himself falsely accused. Because Christianity is a reasonable faith, those who despise it must, as we see here, resort to unfounded accusations against its adherents. In fairness to the Jews, it probably sounded to them like Stephen was blaspheming against God and speaking against the Law of Moses; but they handled this situation poorly. What should the Jews have done with Stephen and his message? Shouldn’t the claim that a dead Jesus would destroy the temple and change Jewish laws – apart from the truth of the resurrection –lead non-Christians to pity Christians (1 Corinthians 15:19)? V14 is revealing, because the claim that Jesus of Nazareth will destroy the Temple and change the customs Moses initiated is absolutely foolish – unless Jesus is alive! And of course, He is alive! And He did break down the dividing walls of the Temple, uniting all kinds of people at the foot of the cross, and change the rituals of Moses into a relationship for all. And Stephen’s face was glowing – “like the face of an angel.”
In Acts 7, we will see what Stephen, in his own defense, has to say about the charges made against him; but in the meantime, Acts 8:1 says, “On that day a great persecution broke out against the church in Jerusalem, and all except the apostles were scattered throughout Judea and Samaria.” The day Stephen was falsely accused was not only the day he died, but also the day a great persecution broke out against the Jerusalem Church. Do you see God at work in all of this?
Bible text from Gospelcom.net. Copyright 1973, 1978, 1984 by International Bible Society.